Category: Uncategorized

20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

Anger

21 You have heard that it was said to those of old, “You shall not murder; and whoever murders will be liable to judgment.”

5 And for your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man.

John Gill

And for your lifeblood I will require—And so is a reason of the preceding law, to teach men not to shed human blood; or though, “your lifeblood,” as Jarchi and Aben Ezra; though God had given them liberty to kill the creatures, and shed their blood, and eat them, yet he did not allow them to shed their own blood, or the blood of their fellow creatures; should they do this, he would surely make inquisition, and punish them for it:

From every beast I will require it—Should a beast kill a man, or be the instrument of shedding his blood, it should be killed for it; not by means of another beast, God so ordering it, as Aben Ezra suggests, but by the hands or order of the civil magistrate; which was to be done partly to show the great regard God has to the life of man, and partly to punish men for not taking more care of their beasts, as well as to be an example to others to be more careful, and to lessen, the number of mischievous creatures:

And from man. From his fellow man I will require a reckoning for the life of man—Which may be reasonably supposed; for if it is required of a beast, and that is punished for the slaughter of a man, then much more a man himself, that is wilfully guilty of murder; and the rather, since he is by general relation a brother to the person he has murdered, which is an aggravation of his crime: or it may signify, that though he is a brother in the nearest relation, as his crime is the greater, he shall not go unpunished.

Rashi

And for your lifeblood—Although I have permitted you to take the life of cattle yet your lifeblood I will require from him who sheds his own lifeblood (see Bava Kamma 91b).

For your lifeblood—Even though one strangles himself (Bereishit Rabbah 34:13) so that no lifeblood flows from him.

From every beast—Because the generation of the flood sinned and they were therefore freely exposed to become food for wild beasts which would have power over them—as it is said (Psa 49:13, 21), “he is like the beasts that perish” (Shabbat 151b)—it was therefore necessary to proclaim a punishment against wild animals on their account.

And from man—From one who kills with premeditation, without witnesses, I will require it.

From his fellow man—From the one who loves him like a fellow man, and killed him accidentally, I will require it, unless he go into banishment and pray for forgiveness for his iniquity. For even one who kills another by accident needs atonement. If there are no witnesses to sentence him to banishment and he does not humble himself, the Holy One, blessed be he, will require it of him, as our Rabbis explain the text (Exo 21:13) “And God placed him into his hand,” in Treatise Makkot (Makkot 10b): The Holy One, blessed be he, causes them to meet at the same inn. The former in ascending a ladder falls upon the latter and kills him and has to go to banishment.

6 “Whoever sheds the blood of man,

by man shall his blood be shed,

for God made man in his own image.” GEN 9:5-6

John Gill

Whoever sheds the blood of man, by man shall his blood be shed—That is, he that is guilty of wilful murder shall surely be put to death by the order of the civil magistrate; so the Targum of Jonathan,

“by witnesses the judges shall condemn him to death,”

that is, the fact being clearly proved by witnesses, the judges shall condemn

“him to death,”

that is, the fact being clearly proved by witnesses, the judges shall pass the sentence of death upon him, and execute it; for this is but the law of retaliation, a just and equitable one, blood for blood, or life for life; though it seems to be the first law of this kind that empowered the civil magistrate to take away life; God, as it is thought, reserving the right and power to himself before, and which, for some reasons, he thought fit not to make use of in the case of Cain, whom he only banished, and suffered not others to take away his life, but now enacts a law, requiring judges to punish murder with death: and which, according to this law, ought never to go unpunished, or have a lesser punishment inflicted for it: the reason follows,

For God made man in his own image—Which, though sadly defaced and obliterated by sin, yet there are such remains of it, as render him more especially the object of the care and providence of God, and give him a superiority to other creatures; and particularly this image, among others, consists in immortality, which the taking away of his life may seem to contradict; however, it is what no man has a right to do.

Rashi

By man shall his blood be shed—If there are witnesses you kill him. Why? For God . . . in his own image (Bereishit Rabbah 34:14).

God made man—This verse is abbreviated and should be “the Maker made man”; there are many similar expressions in the Scriptures.

22 But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire.

23 So if you are offering your gift at the altar and there remember that your brother has something against you,

John Gill

So if you are offering your gift at the altar—The Jews obliged such who had done any damage to their neighbours, by stealing from them, to make satisfaction before they brought their offering; concerning which they say,

“he that brings what he has stolen, before he brings his compensation, is right; he that brings his compensation, before he brings that which he has stolen, is not right.”

Again,

“they do not bring the compensation before the sum of what is stolen is returned, either to the owners, or to the priests.”

Some have thought Christ refers to this; only what they restrained to pecuniary damages, he extends to all sorts of offences. But not a compensation, but a freewill offering, seems to be designed by “the gift”: which, when a man either intended to bring, or was going to bring, or had already brought, as a voluntary sacrifice to be offered to God; and it came into his mind, that he had offended any man by showing any undue passion, or by any reproachful words, then he was to do what is advised in the following verse: “and there,” whilst going, or when at the altar,

Remember that your brother has something against you—Has anything to charge you with; any just ground of complaint against you; if you have done him any injury, or given him any offence: particularly, if he had at any time said Raca to him, or called him “fool” for those words have reference to what goes before, and are a corollary, or conclusion from them, as appears from the causal particle “so.”

24 leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift.

Now therefore take seven bulls and seven rams and go to my servant Job and offer up a burnt offering for yourselves. And my servant Job shall pray for you, for I will accept his prayer not to deal with you according to your folly. For you have not spoken of me what is right, as my servant Job has. JOB 42:8

John Gill

Now therefore take seven bulls and seven rams—Creatures used in sacrifice before the giving of the Levitical law (Gen 4:4; 8:20; 15:9); and the same number of the same creatures were offered by Balaam in the country of Moab, not far from where Job lived, nor at any great distance of time from his age (Num 23:1-2); and among the Gentiles in later times. And these were typical of Christ, being strong creatures, especially the bulls, and which were used for labour; and the number seven may point at the perfection of Christ’s sacrifice; to which these men were directed in their sacrifices to look for the complete atonement of their sins: now though they were not at their own dwellings, and could not take these out of their own herds and flocks, and Job had none, yet they could purchase them of others; and which having done, they are bid to do as follows:

And go to my servant Job and offer up a burnt offering for yourselves—That is, by Job, who was to offer it for them in their name, and at whose hands the Lord would accept it, and for his sake. Job, as the head and master of his family, was disposed to sacrifice, as every such man did before the Aaronic priesthood took place (Job 1:5). Now this was doing Job a great deal of honour, both by calling him his servant, as before in Job 42:7, and twice more in this; which was plainly giving the cause on his side; confirming the character he always bore, and still retained; and declaring he had other thoughts of him than his friends had; as well by sending them to him with their sacrifices to offer for them; which was saying, that they had sinned, and must offer sacrifice, and that Job was in the right; and therefore must offer the sacrifice for them. This was putting them on a great piece of self-denial; that men, who were older than Job, great personages, heads of families, and who had been disposed to offer sacrifices in them, yet are now sent to Job to offer them for them; a man now in mean circumstances, and who in they had treated with great contempt; and he in his turn had used them as roughly. And it was also a trial of Job’s grace, and of his forgiving spirit, to do this for them, and pray to God on their behalf: and the Lord’s design in it was, to exercise the graces of them both, and to reconcile them to one another, and to himself;

And my servant Job shall pray for you—That their sacrifice might be accepted, and their sin pardoned. In this Job was a type of Christ, as he was in many other things; see the notes on Job 16:9-13; 30:8-10. There is an agreement in his name; Job, whether it signifies love or hatred, desired or hated, in both ways the etymology of it is given; it agrees with Christ, who is beloved of God and man, and the desire of all nations; who hates iniquity, and was hated for his inveighing against it. Job was a type of him in his threefold state; before his low estate, in it, and after it; see Php 2:6-10. In his temptations by Satan, and sufferings from men; and particularly in his office as a priest, who both offered himself a sacrifice for his people, and offers their services and sacrifices of prayer and praise to God; and who prayed for his disciples, and for all the Father has given him, for transgressors and sinners, and even for his enemies that used him ill;

For I will accept his prayer—Or his face, that is, hear his prayer, and grant what is asked by him; as well as accept his sacrifice;

Not to deal with you according to your folly—As all sin is, being committed against God, a breach of his law, and injurious to men themselves; see Deu 4:6; 32:6; Pro 8:36. Though here it seems to be restrained to their particular sin and folly in their dispute with Job; want of wisdom in them was discerned by Elihu (Job 32:7, 9). So it follows:

For you have not spoken of me what is right, as my servant Job has—And if by neglect of his advice, which would have been another instance of their folly, they had provoked the Lord to deal with them as their sin deserved, it must have gone hard with them. The Targum is,

“lest I should do with you ‘what would be’ a reproach”

(or disgrace); would put them to shame, and make them appear ignominious to men; as by stripping them of their substance and honour, and reducing them to the condition Job was in.

25 Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison.

26 Truly, I say to you, you will never get out until you have paid the last penny.

John Gill

Truly, I say to you—This may be depended upon, you may assure yourself of it, that

You will never get out—From prison,

Until you have paid the last penny—Or as the Ethiopic version reads it, “until you have exactly paid all”; which seems to express the inexorableness of the creditor, and the impossibility of the debtor’s release.

Salt and Light

13 You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet.

John Gill

You are the salt of the earth—This is to be understood of the disciples and apostles of Christ; who might be compared to “salt,” because of the savoury doctrines they preached; as all such are, which are agreeable to the Scriptures, and are of the evangelic kind, which are full of Christ, serve to exalt him, and to magnify the grace of God; and are suitable to the experiences of the saints, and are according to godliness, and tend to promote it: also because of their savoury lives and conversations; whereby they recommended, and gave sanction to the doctrines they preached, were examples to the saints, and checks upon wicked men. These were the salt “of the earth”; that is, of the inhabitants of the earth, not of the land of Judea only, where they first lived and preached, but of the whole world, into which they were afterwards sent to preach the gospel.

But if salt has lost its taste, how shall its saltiness be restored? The “taste” here supposed that it may be lost, cannot mean the taste of grace, or true grace itself, which cannot be lost, being an incorruptible seed; but either gifts qualifying men for the ministry, which may cease; or the savoury doctrines of the gospel, which may be departed from; or a seeming savoury conversation, which may be neglected; or that seeming taste, zeal, and affection, with which the gospel is preached, which may be dropped: and particular respect seems to be had to Judas, whom Christ had chosen to the apostleship, and was a devil; and who he knew would lose his usefulness and place, and become an unprofitable wretch, and at last be rejected of God and men; and this case is proposed to them all, in order to engage them to take heed to themselves, their doctrine and ministry. Moreover, this is but a supposition;

If salt—And proves no matter of fact; and the Jews have a saying, that all that season lose their taste, “but salt does not lose its taste.” Should it do so,

It is no longer good for anything except to be thrown out and trampled under people’s feet—Salt is no longer good for anything except to make things savoury, and preserve from putrefacation; and when it has lost its taste, it is of no use, neither to men nor beasts, as some things are when corrupted; nor is it of any use to the land, or dunghill, for it makes barren, and not fruitful: so ministers of the word, when they have dropped the savoury doctrines of the gospel, or have quitted their former seeming savoury and exemplary conversations; as their usefulness is gone, so, generally speaking, it is never retrieved; they are cast out of the churches of Christ, and are treated with contempt by everyone.

You shall season all your grain offerings with salt. You shall not let the salt of the covenant with your God be missing from your grain offering; with all your offerings you shall offer salt. LEV 2:13

Berakhot 5a:19

And that is the statement of Rabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said: The word covenant is used with regard to salt, and theword covenant is used with regard to afflictions. The word covenant is used with regard to salt, as it is written: “The salt of the covenant with your God should not be excluded from your grain offering; with all your sacrifices you shall offer salt” (Lev 2:13). And the word covenant is used with regard to afflictions, as it is written: “These are the words of the covenant” (Deu 28:69). Just as, in the covenant mentioned with regard to salt, the salt sweetens the taste of the meat and renders it edible, so too in the covenant mentioned with regard to suffering, the suffering cleanses a person’s transgressions, purifying him for a more sublime existence.

John Gill

You shall season all your grain offerings with salt—Which makes food savoury, and preserves from putrefaction; denoting the savouriness and acceptableness of Christ as a grain offering to his people, he being savoury food, such as their souls love, as well as to God the Father, who is well pleased with his sacrifice; and also the perpetuity of his sacrifice, which always has the same virtue in it, and of him as a grain offering, who is that meat which endures to everlasting life (Joh 6:27), and also the grave and gracious conversation of those that by faith feed upon him (Mar 9:50; Col 4:6),

You shall not let the salt of the covenant with your God be missing from your grain offering—This seems to suggest the reason why salt was used in grain offerings, and in all others, because it was a symbol of the perpetuity of the covenant, which from thence is called a covenant of salt (Num 18:19), namely, the covenant of the priesthood, to which these sacrifices belonged (Num 25:13), hence the Targum of Jonathan,

“because the twenty four gifts of the priests are decreed by the covenant of salt, therefore upon all your offerings you shall offer salt”:

With all your offerings you shall offer salt—Even those that were not to be eaten, as well as those that were; as the burnt offering of the herd, of the flock, and of fowls, and their several parts; all were obliged to be salted that were offered, excepting wine, blood, wood, and incense; hence there was a room in the temple where salt was laid up for this purpose, called “the salt room”; and which was provided by the congregation, and not by a private person; our Lord has reference to this law in Mar 9:49 the Gentiles always made use of salt in their sacrifices.

Rashi

The salt of the covenant with your God, because a covenant was established with the salt as far back as the six days of creation when the lower waters received an assurance that they would be offered on the altar in the form of salt and also as water in the ceremony of “the libation of water” on the Feast of Booths.

With all your offerings you shall offer salt—Upon burnt offerings of cattle and fowls and upon the fat portions of all sacrifices in general (Menachot 20a).

14 You are the light of the world. A city set on a hill cannot be hidden.

But the path of the righteous is like the light of dawn,

which shines brighter and brighter until full day. PRO 4:18

Rashi

But the path of the righteous is like the light of dawn which shines and illuminates from the first ray of dawn.

Until full day—Until midday, which is the brightest time of day.

15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.

16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

John Gill

Let your light shine before others—Here Christ applies the foregoing simile to his disciples, and more fully opens the meaning and design of it. His sense is this; that the light of the gospel, which he had communicated to them, the spiritual knowledge of the mysteries of grace, which he had favoured them with, were to be openly declared, and made manifest before men. Light was not given merely for their own private use, but for the public good of mankind; and therefore, as they were placed as lights in the world, they were to hold forth, in the most open and conspicuous manner, the word of light and life:

That they may see your good works—Meaning their zeal and fervency; their plainness and openness; their sincerity, faithfulness, and integrity; their courage and intrepidity; their diligence, industry, and indefatigableness in preaching the gospel; their strict regard to truth, the honour of Christ, and the good of souls; as also their very great care and concern to recommend the doctrines of grace, by their example in their lives and conversations:

And give glory to your Father who is in heaven—That is, that when the ministration of the gospel has been blessed, for the illumination of the minds of men, to a thorough conviction of their state; and for their regeneration, conversion, sanctification, and comfort; they may give praise to God, and bless his name for qualifying and sending such gospel ministers to show to them the way of salvation; and that the word has been made useful to them for communicating spiritual light, life, joy, and comfort, “Our and your Father who is in heaven,” is a name, appellation, or periphrasis of God, frequently used by Jewish writers; and is often expressed by Christ in these his sermons on the mount.

Then shall your light break forth like the dawn,

and your healing shall spring up speedily;

your righteousness shall go before you;

the glory of the Lord shall be your rear guard. ISA 58:8

John Gill

Then shall your light break forth like the dawn—Through thick clouds, or the darkness of the night, suddenly, swiftly, irresistibly, and increase more and more, till it is perfect day. This is to be understood best of temporal and spiritual prosperity, especially the latter, which will attend the churches of the Reformation, when a spirit of persecution is laid aside, and a spirit of love commences, which will be in the Philadelphian church state; and it particularly respects the glorious light of the gospel, which will break forth very clearly, and shine out in all the world; and the light of joy, peace, and comfort, which will attend it, in the hearts of the Lord’s people; see Isa 60:1:

And your healing shall spring up speedily—As the herbs and grass out of the earth, by clear shining after rain; by which is meant the healthful and sound state of the church in the latter day, when all divisions shall be healed; contentions and animosities cease; sound doctrine preached; the ordinances administered according to their original institution; true discipline restored; and all the parts of worship performed, according to the rule of the divine word; and so the souls of men, under all these means, be in thriving and flourishing circumstances:

Your righteousness shall go before you—Not the external righteousness of the saints, or works of righteousness done by them; these do not go before them, at least to prepare the way for them into a future state of happiness, but follow after (Rev 14:13), rather the righteousness of Christ imputed to them, and so theirs; or Christ their righteousness, the sun of righteousness, that arises upon them with healing in his wings, and from whom they have the health before mentioned; he goes before his people by way of example, as a guide to direct them, and as the forerunner of them, and whose righteousness will introduce them into the heavenly glory. Though perhaps the meaning here is, that their righteousness, in the latter day glory, shall be very manifest, both their righteousness before God, and before men; which will, as it were, visibly walk before them, make way for them, and protect them; see Isa 60:21,

And the glory of the Lord shall be your reward—The glorious power and providence of God, preserving his people; or the glorious Lord himself, our Lord Jesus Christ, the brightness of his Father’s glory, he, as the word may be rendered, “shall gather you”; are straggling behind; and he brings them up, being the reward, and saves them. The phrase denotes a glorious state of the church in the latter day, when the glory of the Lord will be risen on his church, and abide upon it, and upon all that glory there shall be a defence; see Isa 4:5; 60:1.

The Parable of the Seed Growing

26 And he said, “The kingdom of God is as if a man should scatter seed on the ground.

The wicked earns deceptive wages,

but one who sows righteousness gets a sure reward. PRO 11:18

Rashi

The wicked earns deceptive wages—The wage of the wicked lies to him. He thinks that his prosperity will remain, but all is lost.

But one who sows righteousness gets a sure reward—But one who sows righteousness, it is a wage of truth, for he is surely confident that he will receive his wage at the end. שכר cornial in Old French. This appears to mean a weir in several dialects; i.e., a fence placed in the water to catch fish. Manuscripts of Rashi yield: eclusse or esklusa, which is e’cluse in modern French; in German wasserschleuse, a lock or a sluice gate. Like a man who locks a canal in order to gather fish, and he is confident that he will find many fish there. A similar instance is Isa 19:10: “all who work (שכר) for pay.”

27 He sleeps and rises night and day, and the seed sprouts and grows; he knows not how.

28 The earth produces by itself, first the blade, then the ear, then the full grain in the ear.

11 And God said, “Let the earth sprout vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, on the earth.” And it was so.

Rashi

Let the earth sprout—Let it be filled and covered with a garment of different plants. In Old French דֶשֶׁא is called erbediz, herbage, all species of herbs growing together collectively whilst each root by itself is called anעֵשֶׂב .

Let the earth sprout vegetation, plants yielding seed—דֶּשֶׁא does not mean the same as עֵשֶׂב nor does עֵשֶׂב mean the same as דֶּשֶׁא so that it is not a correct expression in Biblical Hebrew to say תַּעֲשִׂיב הָאָרֶץ, for the species of דֶּשֶׁא are all different, each by itself being called this or that עֵשֶׂב, and it would not be linguistically correct for a speaker to say this or that דֶּשֶׁא, for by דֶּשֶׁא is meant that which forms the covering of the ground when it is filled with herbage.

Yielding seed—That its seed should grow within itself, so that some of it may be sown in another spot.

Fruit trees—That the taste of the tree be exactly the same as that of the fruit. It the earth did not, however, do this, but “the earth brought forth, etc., trees bearing fruit” and the trees themselves were not fruit; therefore when Adam was cursed on account of his sin, it (the earth) was also visited (because of its sin) and was cursed (Bereishit Rabbah 5:9).

In which is their seed—This refers to the kernels of each kind of fruit from which the tree grows when they are planted.

12 The earth brought forth vegetation, plants yielding seed according to their own kinds, and trees bearing fruit in which is their seed, each according to its kind. And God saw that it was good. GEN 1:11-12

Chullin 60a:12

Immediately, every kind of grass emerged after its kind, as it is stated: “The earth brought forth vegetation, plants yielding seed according to their own kinds” (Gen 1:12). The minister of the world began tospeak and said: “May the glory of the Lord endure forever; may the Lord rejoice in his works,” who do his will even when not explicitly instructed.

Chullin 60b:5

Rav Asi raises a contradiction between two verses. It is written: “The earth brought forth vegetation” (Gen 1:12), on the third day of the week of creation. And it is also written: “No bush of the field was yet in the land” (Gen 2:5), on the Sabbath eve, the sixth day of creation, immediately before Adam was created. Rav Asi explains: This teaches that the grasses emerged on the third day and stood at the opening of the ground, but they did not grow until Adam, the first man, came and prayed for mercy upon them, and rain came, and they sprouted. And this is meant to teach you that the Holy One, blessed be he, desires the prayers of the righteous.

Rashi

The earth brought forth etc.—Although the expression לְמִינֵהוּ according to their own kinds, was not used when the various kinds of herbage were commanded to grow, they heard that the trees were so commanded and they applied to themselves the argument à fortiore, as it is explained in the Aggadah of Tractate Chullin 60a.

29 But when the grain is ripe, at once he puts in the sickle, because the harvest has come.”

John Gill

But when the grain is ripe—To perfection, and is fully ripe; signifying that when grace is brought to maturity, and faith is performed with power, and the good work begun is perfected; then, as the man of the soil,

At once he puts in the sickle—And cuts it down, and gathers it in;

Because the harvest has come—At death or at the end of the world, which the harvest represents: when all the elect of God are called by grace, and grace in them is brought to its perfection, and they have brought forth all the fruit they were ordained to bear, they will then be all gathered in; either by Christ himself who comes into his garden, and gathers his lilies by death; or by the angels, the reapers, at the close of time, who will gather the elect from the four winds; or the ministers of the gospel, who shall come again with joy, bringing their sheaves with them; being able to observe with pleasure a greater increase, and more fruit of their labours, than they knew of, or expected.

You shall come to your grave in ripe old age,

like a sheaf gathered up in its season. JOB 5:26

Rashi

You shall come to your grave in ripe old age—Heb. בְכֶלַח. In other words, you will be saved from pestilence. As for the word בְכֶלַח : there is no Biblical support to understand its meaning, but according to the context, it can be interpreted as an expression of the completion of the ripening of the grain, when it is completely ripe. Our Rabbis, however, interpret בְכֶלַח as “sixty years,” according to its numerical value.

Like a sheaf gathered up—Like a sheaf is taken off the ground in its season.

The Parable of the Mustard Seed

30 And he said, “With what can we compare the kingdom of God, or what parable shall we use for it?

18 He said therefore, “What is the kingdom of God like? And to what shall I compare it?”

20 And again he said, “To what shall I compare the kingdom of God?

21 It is like leaven that a woman took and hid in three measures of flour, until it was all leavened.” LUK 13:18, 20-21

31 It is like a grain of mustard seed, which, when sown on the ground, is the smallest of all the seeds on earth,

32 yet when it is sown it grows up and becomes larger than all the garden plants and puts out large branches, so that the birds of the air can make nests in its shade.”

John Gill

Yet when it is sown—So the gospel, when it was preached, it spread notwithstanding all the opposition made against it by, the Jews and Gentiles: there was no stopping it; though the Jewish council charged the apostles to speak no more in the name of Jesus, they regarded them not; though Herod stretched forth his hands against the church, and killed one apostle, and put another in prison, yet “the word of God grew and multiplied” (Act 12:1-3; 12:24), and gospel churches when set up, whether in Judea, or among the Gentiles, presently had additions made to them, and “grew up,” as holy temples in the Lord: and wherever the grace of God is really implanted, there is a growing in it, and in the knowledge of Christ Jesus:

And becomes larger than all the garden plants—The gospel exceeds the traditions of the Jews, and the philosophy of the Gentiles, and any human scheme whatever, in its nature, usefulness, and the largeness of its spread: and the gospel church state will before long fill the world, and all nations shall flow to it; when the Jews shall be converted, and the fulness of the Gentiles shall come, it will be a greater kingdom, than any of the kingdoms of the earth ever were: and the grace of God in the heart, is vastly above nature, and does that which nature can never perform; and which spreads and enlarges, and at last issues in eternal glory:

And puts out large branches, so that the birds of the air can make nests in its shade—By whom are meant, saints; such to whom the gospel is come in power, and who have the grace of God wrought in their hearts, who are partakers of the heavenly calling: these come where the gospel is preached, and where gracious souls are met together, even in the several gospel churches; where they not only come and go, but where they make nests, abide, and continue, in the shade of the gospel, and gospel ordinances, and that with great delight and pleasure; singing songs of praise to God, for his electing and redeeming love, and for calling grace, and for all spiritual blessings, and gospel privileges: for a larger explanation and illustration of this parable, see Gill on Mat 13:31-32.

10 You cleared the ground for it;

it took deep root and filled the land.

11 The mountains were covered with its shade,

the mighty cedars with its branches.

Rashi

The mighty cedars with its branches—Heb. ארזי אל, like strong cedars, i.e., mighty kings.

12 It sent out its branches to the sea

and its shoots to the River. PSA 80:10-12

33 With many such parables he spoke the word to them, as they were able to hear it.

John Gill

With many such parables—As those of the tares, of the leaven in three measures of meal, of the treasure hid in the field, the pearl of great price, the net cast into the sea, and of the scribe instructed to the kingdom of God; which though not related at length here, are by the evangelist Matthew, in Mat 13:24-30, 33, 44-50, 52 together with others elsewhere:

He spoke the word to them—Preached the gospel to the multitude,

As they were able to hear it—Meaning either that he condescended to their weakness, accommodated himself to their capacities, and made use of the plainest similes; and took his comparison from things in nature, the most known and obvious, that what he intended might more easily be understood; or rather, he spoke the word to them in parables, as they were able to hear, without understanding them; and in such a manner, on purpose that they might not understand; for had he more clearly expressed the things relating to himself, as the Messiah, and to the gospel dispensation, so as that they could have took in his meaning, such were their pride, their wickedness, and the rancour of their minds, that they would have at once rose up, and attempted to have destroyed him.

34 He did not speak to them without a parable, but privately to his own disciples he explained everything.

John Gill

He did not speak to them without a parable—For the above reason, as well as for the accomplishment of Scripture (see Gill on Mat 13:34-35).

But privately to his own disciples he explained everything—After they returned with him from the sea side, to the house in Capernaum, where he usually was when there; see Mat 13:36. The multitude being dismissed, he unfolded and explained all these parables to his disciples, and led them into a large knowledge of himself, and the mysteries of the kingdom of heaven; whereby they were furnished for the work he had called them to, and designed them for.

Beware of the Scribes

38 And in his teaching he said, “Beware of the scribes, who like to walk around in long robes and like greetings in the marketplaces

John Gill

And in his teaching he said—As he was preaching, not to the scribes and Pharisees but to the multitude, and to his disciples particularly; and to them in the audience of the people, as appears from Mat 23:1; Luk 20:45.

Beware of the scribes—For though he had just spoken favourably of one of them, this was but a single man, and a singular instance; the body of that set of men, were very bad in their principles and practices, and therefore to be avoided, and that for the reasons following:

Who like to walk around in long robes—The Persic version renders it, “who affect to walk in coats and garments conspicuous, and in long robes”; such as were very particular, and different from others, and out of the common way of apparel; and so were observable and taken notice of by others: very likely it may have reference to the common length of their fringes on the borders of their outward garment, which they enlarged beyond others (see Gill on Mat 23:5);

And like greetings in the market places—Or “streets,” as the Syriac and Arabic versions render it, in any public places, where there was a resort of men, and they were taken notice with respect, in a public manner. The Syriac Persic supply the word “like,” as we do from Mat 23:6-7 (see Gill on Mat 23:6-7).

And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. MAT 6:5

Everyone who is arrogant in heart is an abomination to the Lord;

be assured, he will not go unpunished. PRO 16:5

Sotah 4b:10

Rabbi Yohanan says in the name of Rabbi Shimon ben Yohai: Any person who has arrogance within him is considered as if he were an idol worshipper, as it is written here: “Everyone who is arrogant in heart is an abomination to the Lord” (Pro 16:5), and it is written there concerning the destruction of idols: “And you shall not bring an abominable thing into your house” (Deu 7:26).

Sotah 5a:17

Rav Nahman bar Yitzhak said: Even a law scholar should not have any arrogance or any part of arrogance, i.e., not even one-eighth of one-eighth. He explains why arrogance should be avoided entirely by asking: Is it a small matter that it is written with regard to arrogance: “Everyone who is arrogant in heart is an abomination to the Lord” (Pro 16:5)?

Tractate Derekh Eretz Rabbah 11:14

Anyone who goes into the street with his shoes unlaced is haughty of spirit. He who walks with his sanṭer hanging side-ways, or his cap turned backwards, or sits crosslegged, or holds in his hand the straps of the tefillin and puts them back while walking in the street belongs to the haughty of spirit. Every man in whom there is haughtiness of spirit is as though he worships idols, as it states, You shall not bring an abominable thing into your house, and it states elsewhere, Everyone who is arrogant in heart is an abomination to the Lord: the word abomination is written in the one connection and also in the other—as the abomination mentioned in the one refers to idolatry so the abomination mentioned in the other refers to idolatry.

Tractate Kallah Rabbati 10:18

BARAITHA. If he loosened his shoe and went out into the street he is regarded as haughty.

GEMARA. What is he to do? This is what it means to say: If he put on his shoe when he went out into the street he is regarded as haughty. Raba said: It is forbidden to bring a haughty man into one’s house; for the Rabbis said: Any man in whom is haughtiness of spirit will in the end stumble through an unfaithful married woman, as it is stated, Everyone who is arrogant in heart is an abomination to the Lord. Even if he be learned in the law like Moses our teacher, he will not be free from the judgment of Gehinnom. As for everyone who is lowly of spirit, the Holy One, blessed be he, will save him from evil visitations that come upon the world; as it is stated, For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite.”

39 and have the best seats in the synagogues and the places of honor at feasts,

John Gill

And have the best seats in the synagogues—Where the rulers of the synagogue, and the elders of the people sat (see Gill on Mat 23:6).

And the places of honor at feasts—Or the first and chief places where they sat, or rather lay along at public entertainment (see Gill on Mat 23:6).

2 For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in,

3 and if you pay attention to the one who wears the fine clothing and say, “You sit here in a good place,” while you say to the poor man, “You stand over there,” or, “Sit down at my feet,” JAS 2:2-3

40 who devour widows’ houses and for a pretense make long prayers. They will receive the greater condemnation.”

The conspiracy of her prophets in her midst is like a roaring lion tearing the prey; they have devoured human lives; they have taken treasure and precious things; they have made many widows in her midst. EZE 22:25

Rashi

The conspiracy of her prophets—Heb. קֶשֶׁר lit. a knot. They are joined together in an evil counsel.

They have devoured human lives—For they would take bribes and strengthen the hands of evildoers to kill and plunder and rob, and then they would prophesy peace for them.

Treasure—Heb. חֹסֶן, money.

The dogs have a mighty appetite;

they never have enough.

But they are shepherds who have no understanding;

they have all turned to their own way,

each to his own gain, one and all. ISA 56:11

Rashi

The dogs have a mighty appetite wanting to fill their stomachs engrote talent in O.F., sick with hunger.

But they are shepherds—Just as the dogs know no satiety, neither do the shepherds know to understand what will occur at the end of days.

They have all turned to the way of their own benefit, each to his own gain, to rob the rest of the people over whom they are appointed.

One and all—Heb. מִקָּצֵהוּ, lit. from its end. Comp. Gen 19:4 “all the people from the end (מִקָּצֶה),” from one end of their number until its other end, they all behave in this manner.

The Widow’s Offering

41 And he sat down opposite the treasury and watched the people putting money into the offering box. Many rich people put in large sums.

Then Jehoiada the priest took a chest and bored a hole in the lid of it and set it beside the altar on the right side as one entered the house of the Lord. And the priests who guarded the threshold put in it all the money that was brought into the house of the Lord. 2KI 12:10

Jerusalem Talmud Shekalim 6:4:31

A dissenting opinion was taught in a baraita of the school of Rabbi Yishmael: Jehoiada prepared a single chest for one free-will offering, as it is written: “So the king commanded, and they made a chest” (2Ch 24:8). The verse specifically states that Jehoiada made only one chest. This is the same chest mentioned elsewhere: And he placed it in the sanctuary of the house of God, “and he bored a hole in the lid of it” (2Ki 12:10).

Rashi

Beside the altar—In the temple court.

On the right side as one entered—On the right side where the people come in.

Who guarded the threshold—The thresholds of the temple court, those in charge of the keys of the temple court, for Jonathan rendered it as “Amarkalia,” and there were seven “Amarkalim,” for the seven gates of the temple court (Tosefta Shekalim 2:15).

2 and he saw a poor widow put in two small copper coins.

John Gill

And he saw a poor widow—Whom he took particular notice of above all the rest: the poor, and the widow, are regarded by him, and are his care; nor are their mean services, done in faith, and from a principle of love, despised by him, but preferred to the greater services of others, where faith and love are wanting:

Put in two small copper coins—The value of a farthing. The Persic version renders it, “two bottoms of yarn” (see Gill on Mar 12:42).

3 And he said, “Truly, I tell you, this poor widow has put in more than all of them.

4 For they all contributed out of their abundance, but she out of her poverty put in all she had to live on.” LUK 21:2-4

42 And a poor widow came and put in two small copper coins, which make a penny.

43 And he called his disciples to him and said to them, “Truly, I say to you, this poor widow has put in more than all those who are contributing to the offering box.

John Gill

And he called his disciples to him—Who were at some little distance from him, he having finished his discourses:

And said to them, “Truly, I say to you”—A way of speaking he often used, when he was about to deliver something of importance, and not so easy of belief, and which required attention, and what he solemnly affirmed:

This poor widow—Pointing to her,

Has put in more than all those who are contributing to the offering box—Not that she had cast in more, or so much as any one of them as to value and substance, much less more than them all put together; but that she had cast in more in proportion to what she had, than they had in proportion to their substance; and that hers, though very small in itself, and might be contemptible to others, yet it was more in the account of God and Christ, and more highly valued and esteemed of by them, than all that the rich men put in: since what she gave, she gave in faith, and from a principle of love, and with a view to the glory of God; when theirs was given only in hypocrisy, to make an outward show, and to be seen of men.

So the disciples determined, every one according to his ability, to send relief to the brothers living in Judea. ACT 11:29

44 For they all contributed out of their abundance, but she out of her poverty has put in everything she had, all she had to live on.”

68 Some of the heads of families, when they came to the house of the Lord that is in Jerusalem, made freewill offerings for the house of God, to erect it on its site.

69 According to their ability they gave to the treasury of the work 61,000 darics of gold, 5,000 minas of silver, and 100 priests’ garments. EZR 2:68-69

Rashi

According to their ability—According to their ability and their money.

Darics—Heb. דַּרְכְּמוֹנִים, the name of a golden coin.

And priests’ garments in which to serve.

2 for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part.

3 For they gave according to their means, as I can testify, and beyond their means, of their own accord, 2CO 8:2-3

The Sadducees Ask About the Resurrection

18 And Sadducees came to him, who say that there is no resurrection. And they asked him a question, saying,

John Gill

And Sadducees came to him—The same day, immediately after he had silenced the Pharisees and Herodians: these were a set of men distinct from the former, in some of their sentiments, especially in their religions ones, and particularly in the following:

Who say that there is no resurrection—Of the dead, in a literal sense, either general or particular (see Gill on Mat 22:33);

And they asked him a question, saying—As in the next verse.

1 And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them,

John Gill

And as they were speaking to the people—For though only mention is made of Peter’s preaching in the preceding chapter, yet doubtless John preached as well as he; either in turn, or to a part of the people at some distance: and this shows their diligence, faithfulness, and integrity, in the ministration of the word; and it is recorded to their honour, that whilst they were about their master’s business, and discharging the duty of their office,

The priests and the captain of the temple and the Sadducees came upon them—By agreement, with great violence, and at unawares: the “priests” might be those who kept the watch in the temple; for

“in three places the priests kept watch, in the house of the sanctuary; in the house of Abtines, in the house of Nitsots, and in the house of Moked, and the Levites in one and twenty places.”

And it now being evening, they might be about to take their stands; “and the captain of the temple” might be he, whom they call, “the man of the mountain of the house”; who was, a ruler, or governor, and, a president over all the wards; he is sometimes called, “the head of the ward”; and of him it is said,

“the man of the mountain of the house goes his round through every ward, with burning torches before him; and every ward that does not stand (is not on his feet), the man of the mountain of the house, says to him, peace be to you; and if he observes that he is asleep, he strikes him with his staff, and he has power to burn his garments.”

The Vulgate Latin and the Oriental versions read in the plural number (see Gill on Luk 22:4, 52). The Sadducees were a sect among the Jews, that denied the resurrection of the dead; of their rise, name, and tenets (see Gill on Mat 3:7).

2 greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. ACT 4:1-2

John Gill

Greatly annoyed because they were teaching the people—Any doctrine, and especially that which follows, and which particularly gave uneasiness to the Sadducees, they were exceedingly distressed by it; it pained them to the very heart, and they were filled with wrath and indignation:

And proclaiming in Jesus the resurrection of the dead—They not only preached the doctrine of the resurrection of the dead in general, but gave an instance and proof of it in the resurrection of Christ, affirming that he was risen from the dead; and they also preached up the resurrection of the dead in his name, and asserted, that he would be the author of it, and it would be erected by his power: so that their doctrine was equally disagreeable to the Pharisees and Sadducees; to the Sadducees, who denied that there was, or would be any resurrection of the dead; and to the Pharisees, who though they believed it, yet were highly offended that it should be said, that Jesus was risen from the dead; and that the general resurrection of the dead should be attributed to him.

19 “Teacher, Moses wrote for us that if a man’s brother dies and leaves a wife, but leaves no child, the man must take the widow and raise up offspring for his brother.

John Gill

Teacher, Moses wrote for us—Has left in writing for us the following precept to observe; for they acknowledged the writings of Moses, and indeed all the Scriptures of the Old Testament; adhering to the literal sense of them, and rejecting the traditional interpretation of them by the Rabbins:

If a man’s brother dies and leaves no child, the man must take the widow and raise up offspring for his brother—Which is the sense of the law in Deu 25:5 (see Gill on Mat 22:24).

Then Judah said to Onan, “Go in to your brother’s wife and perform the duty of a brother-in-law to her, and raise up offspring for your brother.” GEN 38:8

Rashi

And raise up offspring—The son will be called by the name of him who is dead.

20 There were seven brothers; the first took a wife, and when he died left no offspring.

John Gill

There were seven brothers—In a certain family, at a certain place; perhaps at Jerusalem, who were brothers by the father’s side; for such only were reckoned so, and such only did this law oblige:

The first took a wife, and when he died left no offspring—No child: hence it is clear that the ancient Jews used the word offspring, of a single person, as these Sadducees did; though modern ones deny such an use of it in our present controversies with them about the sense of (Gen 3:15; 22:18); (see Gill on Mat 22:25).

21 And the second took her, and died, leaving no offspring. And the third likewise.

22 And the seven left no offspring. Last of all the woman also died.

John Gill

And the seventh left no offspring—All, the seven brothers married her, one after another, and neither of them had any children by her:

And last of all the woman also died—After all the seven brothers, to whom she had been married.

23 In the resurrection, when they rise again, whose wife will she be? For the seven had her as wife.”

24 Jesus said to them, “Is this not the reason you are wrong, because you know neither the Scriptures nor the power of God?

John Gill

Jesus said to them—Which they thought he was not able to do, but would have been silenced at once by them, as many of their antagonists had been:

Is this not the reason you are wrong, because you know neither the Scriptures nor the power of God? What is expressed in Matthew affirmatively, is here put by way of interrogation, which, with the Jews, was a more vehement way of affirming (See Gill on Mat 22:29).

Is anything too hard for the Lord? At the appointed time I will return to you, about this time next year, and Sarah shall have a son. GEN 18:14

Rashi

Is . . . too hard—As the Targum takes it: is anything too hard—far distant and apart from me that I cannot do as I would wish?

At the appointed time—At that time that was appointed, that I fixed for you yesterday when I said (17:21), “at this time next year.”

But Jesus answered them, “You are wrong, because you know neither the Scriptures nor the power of God.” MAT 22:29

25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven.

John Gill

For when they rise from the dead—These seven brothers, and the woman; and so any, and every other:

They neither marry nor are given marriage—There will be no such natural relation subsisting, nor any need of any:

But are like angels in heaven—(See Gill on Mat 22:30).

For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. MAT 22:30

26 And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’?

John Gill

And as for the dead being raised—For the proof of the doctrine of the resurrection of the dead,

Have you not read in the book of Moses—That is, in the law of Moses; for though it was divided into five parts, it was but one book; just as the Psalms are called the Book of Psalms (Act 1:20), and the prophets, the book of the prophets (Act 7:42). The book of Exodus is particularly intended; for the passage referred to is in Exo 3:6,

In the passage about the bush, how God spoke to him—Or “out of the bush,” as the Syriac and Persic versions read;

Saying, “I am the God of Abraham, and the God of Isaac, and the God of Jacob”? (See Gill on Mat 22:31-32).

7 And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you.

Rashi

And I will establish my covenant—And what is this covenant? To be God to you.

Yevamot 64a:2

Abba Hanan said in the name of Rabbi Eliezer: A man who does not engage in procreation is liable to death, as it is stated with regard to the sons of Aaron: “But Nadab and Abihu died . . . and they had no children” (Num 3:4). This indicates that if they would have had children they would not have died. Others say: He causes the divine presence to depart from the Jewish people, as it is stated: “To be God to you and to your offspring after you” (Gen 17:7). When your offspring is after you, i.e., when you have children, the divine presence rests upon the Jewish people, but if your offspring is not after you, upon whom can the divine presence rest? Upon wood and stones?

8 And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession, and I will be their God. GEN 17:7-8

31 And as for the resurrection of the dead, have you not read what was said to you by God:

32 “I am the God of Abraham, and the God of Isaac, and the God of Jacob”? He is not God of the dead, but of the living. MAT 22:31-32

27 He is not God of the dead, but of the living. You are quite wrong.”

John Gill

He is not God of the dead—This is our Lord’s reasoning upon the passage; showing from hence, that since God is God of these persons, they must be now alive in their souls, for God is not God of the dead; and that their bodies must rise again, or he will not be God of their whole persons;

But of the living—The word “God,” in this clause, is retained in the Persic and Ethiopic versions, but omitted in the Vulgate Latin, Syriac, and Arabic versions (see Gill on Mat 22:32);

You are quite wrong—Signifying, that it was not a slight mistake, an error of small importance, but a very great one; inasmuch as it was contrary to the Scriptures, and derogated from the power of God, and destroyed that covenant interest, which God has in his people, and particularly in the principal men of their nation, who were the fathers and founders of them.

Cease to hear instruction, my son,

and you will stray from the words of knowledge. PRO 19:27

Rashi

Cease to stray—Heb. לשגות, like מלשגות, from straying. Likewise (Num 9:13): “and refrains (וחדל) from performing (לעשות) the Passover service.” Also (Gen 41:49): “they ceased to measure it (לספר).”

Cease to stray, my son, etc.—This is an elliptical verse, and this is its explanation: Cease to stray, my son, from the words of knowledge in order to hear discipline.

as it is written, “I have made you the father of many nations”—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. ROM 4:17

The Passover with the Disciples

12 And on the first day of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where will you have us go and prepare for you to eat the Passover?”

6 and you shall keep it until the fourteenth day of this month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight.

Rashi

And you shall keep it—This expresses the idea of examining, that it requires examination against any blemish during the four days before the four days before slaughter (Pesachim 96a). And why did he did not command in respect to the Passover sacrifice of later generations? Rabbi Mathia the son of Charash, said, in answer: Behold, it (Scripture) says (Eze 16:8), “When I passed by you . . . and saw you, behold, you were at the age for love”—there had arrived the time to fulfil the oath which I had sworn to Abraham to redeem his children. They, however, possessed no divine commands in which to engage in order that they be redeemed—as it is said (Eze 16:7) “yet you were naked and bare.” He therefore gave them two commands, the blood of the Passover and the blood of the circumcision—for that night they circumcised themselves, as it is said (Eze 16:6) “wallowing in your blood (בְּדָמָיִ‏),” with the two kinds of blood. Further it states (Zec 9:11) “As for you also, because of the blood of my covenant with you, I will set your prisoners free from the waterless pit.” Moreover, they were sunk in idolatry. He said to them (v. 21), “Withdraw”—withdraw from idolatry; “and take for yourselves” lambs to fulfil a divine command (Mekhilta d’Rabbi Yishmael 12:2:1).

The whole assembly of the congregation of Israel—This means the assembly, the congregation, and Israel. From here, they (the Rabbis) said: the communal Passover sacrifices are to be slaughtered in three groups, one after the other—the first group entered and the doors of the court were closed, etc. as is to be found in Pesachim 64a.

Shall kill their lambs etc.—But did they all slaughter it? But we derive from this statement that a man’s agent is as himself (Kiddushin 41b; Mekhilta d’Rabbi Yishmael 12:6:2).

At twilight—From six hours after sunrise and forward is called בֵּין הָעַרְבַּיִם (Mekhilta d’Rabbi Yishmael 12:6:5), because the sun then inclines in the direction of the place of its setting to become darkened. The darkening of the day is at the beginning of the seventh hour, when the shadows of evening decline; and the darkening of the night at the commencement of the night. עֶרֶב is an expression for gloom and darkness, like “all joy has grown dark” (Isa 24:11).

8 They shall eat the flesh that night, roasted on the fire; with unleavened bread and bitter herbs they shall eat it.

Rashi

The flesh—But not the sinews and bones (Mekhilta d’Rabbi Yishmael 12:8:1).

With unleavened bread and bitter herbs—Every bitter herb is called מָרוֹר. He commanded them to eat something bitter as a reminder of (Exo 1:14): “And made their lives bitter” (Pesachim 116b).

18 In the first month, from the fourteenth day of the month at evening, you shall eat unleavened bread until the twenty-first day of the month at evening. EXO 12:6, 8, 18

13 And he sent two of his disciples and said to them, “Go into the city, and a man carrying a jar of water will meet you. Follow him,

John Gill

And he sent two of his disciples—Peter and John, as appears from Luk 22:8;

And said to them, “Go into the city”—The city of Jerusalem; for there only the Passover might be eaten (Deu 26:2);

And a man carrying a jar of water will meet you—A servant of the master of the house that was sent for water, to mix with the wine, at the Passover:

Follow him—Into the house to which he goes.

14 and wherever he enters, say to the master of the house, ‘The Teacher says, Where is my guest room, where I may eat the Passover with my disciples?’

John Gill

And wherever he enters—Into wherever house he shall enter, go in after him:

And say to the master of the house—The owner, and master of it, who might be Nicodemus, or Joseph of Arimathea, or some man of note and wealth in Jerusalem, that might have some knowledge of Christ, and faith in him, though he did not openly profess him; since by only saying what follows, he would at once, as he did, direct them to a suitable and convenient room;

The Teacher says—The Syriac and Persic versions read, our Teacher says: he that is yours, and ours, our Teacher Jesus; though that is not expressed, yet it was understood by the master of the family; which confirms the above conjecture, that he was a secret disciple of Christ.

Where is my guest room—The room provided for guests that might be expected at the Passover:

Where I may eat the Passover with my disciples? Where it might be done conveniently, and in a proper and comfortable manner (See Gill on Mat 26:18).

15 And he will show you a large upper room furnished and ready; there prepare for us.”

John Gill

And he will show you a large upper room—A room in the highest part of the house, large enough for such a company, for thirteen persons, which was the number of Christ and his disciples:

Furnished and ready—With a table, and a sufficient number of couches to sit, or lie upon, and with all proper vessels necessary on such an occasion:

There prepare for us—The Passover.

16 And the disciples set out and went to the city and found it just as he had told them, and they prepared the Passover.

17 And when it was evening, he came with the twelve.

18 And as they were reclining at table and eating, Jesus said, “Truly, I say to you, one of you will betray me, one who is eating with me.”

14 But it is you, a man, my equal,

my companion, my familiar friend.

Rashi

A man, my equal—A man as important as I.

My familiar friend—Like my companion, an expression of Exo 33:17: “and I recognized you,” which is translated “and I made you great.” Menachem (p. 94), however, explained that “For no enemy would revile me that I should bear” is connected to (verse 7): “Oh, that I had wings like a dove! I would fly away and be at rest.” If I could raise my wings, I would fly away and wander on account of the distress of the wicked inflicted upon me, for when I would leave the midst of the assembly of the profligate to lodge in the desert forever, then no enemy would revile me; I would not have to bear my disgrace and my shame, and I would not hide from him as I hid from them when I was among them. However, this interpretation is impossible, because of the verses following it, namely: But it is you, a man, my equal, my companion, my familiar friend (verse 14); we used to take sweet counsel together; within God’s house we walked in the throng (verse 15). Therefore, Dunash (p. 94) interprets it in another manner, and this is its interpretation: For it is not an enemy who reviles me—then I could bear my abuse, and it is not an adversary who opens his mouth wide against me, but my companion, my familiar friend. We used to take sweet counsel together; within God’s house we walked in the throng. This thing is known, that the abuse of a friend is harder for a person to bear than the abuse of an enemy. Moreover, one can hide from his enemy, but one cannot hide from his friend when he tells him all that is in his heart. The context corroborates this interpretation.

15 We used to take sweet counsel together;

within God’s house we walked in the throng. PSA 55:14-15

Rashi

Together we used to take sweet counsel in the law and within God’s house we walked בְרָגֶשּׁ, in the throng.

Within God’s house—In the study-halls.

19 They began to be sorrowful and to say to him one after another, “Is it I?”

20 He said to them, “It is one of the twelve, one who is dipping bread into the dish with me.

John Gill

He said to them—In order to relieve their minds, and point out the particular person:

It is one of the twelve, one who is dipping bread into the dish with me—Just at that very instant (see Gill on Mat 26:23).

21 For the Son of Man goes as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.”

Institution of the Lord’s Supper

22 And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, “Take; this is my body.”

In this manner you shall eat it: with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the Lord’s Passover. EXO 12:11

Rashi

Your belt fastened—Ready for the way i.e., for travel (Mekhilta d’Rabbi Yishmael 12:11).

In haste—This is an expression denoting hurry and haste, similar to (1Sa 23:26), “and David was hurrying” (2Ki 7:15) “that the Syrians had thrown away in their haste.”

It is the Lord’s Passover—The offering is called פֶּסַח in allusion to the springing and passing over—because the Holy One, blessed be he, passed over the houses of the Israelites in between the houses of the Egyptians and sprang from Egyptian to Egyptian, whilst the Israelite who was between them escaped. “The Lord’s” thus implies you, therefore, do every act of sacrificial service connected with it in honour of heaven by way of springing and leaping over (i.e., in haste), as a reminder of its name, which is called, Passover, and also in old French pasche, pasque, pasca, an expression of stepping over.

23 And he took a cup, and when he had given thanks he gave it to them, and they all drank of it.

24 And he said to them, “This is my blood of the covenant, which is poured out for many.

25 Truly, I say to you, I will not drink again of the fruit of the vine until that day when I drink it new in the kingdom of God.”

and wine to gladden the heart of man,

oil to make his face shine

and bread to strengthen man’s heart. PSA 104:15

Berakhot 57a:21

The tanna who recited mishnayot before Rabbi Yohanan taught: One who sees any kind of drink in a dream it is a good omen, except for wine, as there is one who drinks it in adream and it is a good omen for him, and there is one who drinks it in a dream and it is a bad omen for him. The Gemara elaborates: There is one who drinks wine and it is a good omen for him, as it is stated: “And wine that makes glad the heart of man” (Psa 104:15), and there is one who drinks it in a dream and it is a bad omen for him, as it is stated: “Give strong drink to the one who is perishing, and wine to those in bitter distress” (Pro 31:6).

Jesus Foretells Peter’s Denial

26 And when they had sung a hymn, they went out to the Mount of Olives.

John Gill

And when they had sung a hymn—The hymn, used at the Passover:

They went out to the Mount of Olives—Christ, and eleven of his disciples; for Judas now separated from them, and went to the chief priests to acquaint them how things were, where Jesus was going, and where they might apprehend him (see Gill on Mat 26:30).

The Authority of Jesus Challenged

27 And they came again to Jerusalem. And as he was walking in the temple, the chief priests and the scribes and the elders came to him,

Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts. MAL 3:1

Rashi

Behold, I send my messenger to put the wicked away.

And he will prepare the way of the wicked.

The Lord whom you seek—The God of justice.

And the messenger of the covenant who avenges the revenge of the covenant.

and Jesus was walking in the temple, in the colonnade of Solomon. JOH 10:23

John Gill

And Jesus was walking in the temple—To keep himself warm, and to secure him the better from the inclemency of the weather:

In the colonnade of Solomon—Which was covered over, and the outside of it was enclosed with a wall, which made it very convenient for such a purpose: this was on the outside of the temple eastward, and was a very magnificent structure: the account Josephus gives of it is this;

“There was a colonnade without the temple, overlooking a deep valley, supported by walls of four hundred cubits, made of four square stone, very white; the length of each stone was twenty cubits, and the breadth six; the work of King Solomon who first founded the whole temple.”

Now, though this was not the colonnade that was built by Solomon, yet as it was built on the same spot, and in imitation of it, it bore his name; mention is made of it in Act 3:11; 5:12.

28 and they said to him, “By what authority are you doing these things, or who gave you this authority to do them?”

John Gill

And they said to him, “By what authority are you doing these things?”—Enter into the temple, as if he was Lord of it; and correct in such a magisterial way every thing he thought an abuse in it; do the miracles he did, as healing the lame, and blind; and take upon him to instruct the people, a work he was now engaged in:

Or who gave you this authority to do them? (See Gill on Mat 21:23).

He answered, “Who made you a prince and a judge over us? Do you mean to kill me as you killed the Egyptian?” Then Moses was afraid, and thought, “Surely the thing is known.” EXO 2:14

John Gill

He answered, “Who made you a prince and a judge over us?” God had designed him for one, and so he appeared to be afterwards; but this man’s meaning is, that he was not appointed by Pharaoh’s order then, and so had nothing to do to interfere in their differences and quarrels; though Moses did not take upon him to act in an authoritative way, but to exhort and persuade them to peace and love, as they were brothers:

Do you mean to kill me as you killed the Egyptian? If this was Dathan, or however the same Hebrew that he had defended and rescued from the Egyptian, it was very ungenerous in him to upbraid him with it; or if that Hebrew had made him his confident, and acquainted him with that affair, as it was unfaithful to betray it, since it was in favour of one of his own people, it was ungrateful to reproach him with it:

Then Moses was afraid—Lest the thing should be discovered and be told to Pharaoh, and he should suffer for it: this fear that possessed Moses was before he fled from Egypt, and went to Midian, not when he forsook it, and never returned more, at the departure of the children of Israel, to which the apostle refers (Heb 11:27), and is no contradiction to this:

And thought, “Surely the thing is known”—He said this within himself, he concluded from this speech, that either somebody had seen him commit the fact he was not aware of, or the Hebrew, whose part he took, had through weakness told it to another, from whom this man had it, or to himself; for by this it seems that he was not the same Hebrew, on whose account Moses had slain the Egyptian, for then the thing would have been still a secret between them as before; only the other Hebrew this was now contending with must hereby come to the knowledge of it, and so Moses might fear, that getting into more hands it would come out, as it did (see Gill on Act 7:27-29).

Rashi

Who made you, and you are yet only a boy (Midrash Tanchuma, Shemot 10).

Do you mean to kill me—From this we may learn that he had killed him by by the mere utterance of the “ineffable name” (Midrash Tanchuma, Shemot 10; Shemot Rabbah 1:30).

Moses was afraid—Explain it in its literal sense: he was afraid of Pharaoh. Midrashically, it is interpreted to mean that he felt distressed because he saw that there were wicked men among the Israelites—informers. He said: Since this is so, perhaps they are not worthy to be delivered from bondage (Midrash Tanchuma, Shemot 10).

Surely the thing is known—Explain it in its literal sense: the fact that I have killed the Egyptian is known. Its midrashic interpretation, however, is: now there is known to me that matter about which I have been puzzled—how has Israel sinned more than all the seventy nations, that they should be oppressed by this crushing labor? But now I see that they deserve this (Shemot Rabbah 1:30).

And when he entered the temple, the chief priests and the elders of the people came up to him as he was teaching, and said, “By what authority are you doing these things, and who gave you this authority?” MAT 21:23

29 Jesus said to them, “I will ask you one question; answer me, and I will tell you by what authority I do these things.

John Gill

Jesus said to them—Being not in the least intimidated by such a body of men:

I will ask you one question—Or “one word,” or “one thing”:

Answer me, and I will tell you by what authority I do these things (See Gill on Mat 21:24).

Jesus answered them, “I also will ask you one question, and if you tell me the answer, then I also will tell you by what authority I do these things.” MAT 21:24

John Gill

Jesus answered them—Not by replying directly to their question, but by putting another question to them, whereby he escaped the snare he saw they laid for him:

I also will ask you one question—Word,

And if you tell me—Honestly, and plainly answer to it,

I also will tell you by what authority I do these things—Which was putting the thing upon such a foot, and in such a form, as they could not well object to; for Christ promises, that if they would return a plain answer to the question he had to put to them, and which was no unreasonable, nor impertinent one, he would thoroughly satisfy them in this point; and expressly declare his commission and authority, what it was, and from whence he had it. The question is as follows:

30 Was the baptism of John from heaven or from man? Answer me.”

John Gill

Was . . . from heaven or from man? Was it from divine or from human institution?

The baptism of John—The doctrine of which he was the first preacher, and the ordinance of which he was the first administrator:

Answer me—Directly and plainly, without any shuffling, or evasion: it is a fair question, and may be answered; and the answer to it our Lord suggests would naturally lead to a proper one to their question (See Gill on Mat 21:25).

31 And they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why then did you not believe him?’

John Gill

And they discussed it with one another, saying—Privately; perhaps, they withdrew at a little distance for a short time, and consulted among themselves what answer to return; and the amount of their reasonings were this;

If we say, “From heaven,” he will say, “Why then did you not believe him?” That is, should they say that John had a divine commission for what he said and did, they were aware that Christ would reply, why did you not give credit to him? and had you done so, seeing he testified of me, you would have had no occasion to have put the above question (See Gill on Mat 21:25).

32 But shall we say, ‘From man’?”—they were afraid of the people, for they all held that John really was a prophet.

John Gill

But shall we say, “From man?”—That John’s baptism was an human invention, and he had no authority from God to preach and administer it,

They were afraid of the people—Lest being enraged thereby they should, at once, rise up, and destroy them:

For they all held that John really was a prophet—A real prophet, one truly sent from God, and had his commission and credentials from him: this was the general sentiment of the people (See Gill on Mat 21:26).

5 Then Jerusalem and all Judea and all the region about the Jordan were going out to him,

John Gill

Then Jerusalem . . . were going out to him—The uncommon appearance of this person, the oddness of his dress, the austerity of his life, together with the awfulness and importance of his doctrine, and the novelty of the ordinance of baptism he administered, and the Jews having had no prophet for some hundreds of years, and imagining he might be the Messiah, quickly drew large numbers of people to him. Some copies read “all Jerusalem”: that is, the inhabitants of that city, a very large number of them;

And “all Judea”—A great number of people from all parts of that country. “All” is here put for “many.”

And all the region about the Jordan—Multitudes from thence, which seems to be the same country with that which is called “beyond the Jordan” (Mat 4:25) and is distinguished from Judea as here. The Septuagint in 2Ch 4:17 use the same phrase the evangelist does here, and likewise in Gen 13:10-11.

6 and they were baptized by him in the river Jordan, confessing their sins. MAT 3:5-6

33 So they answered Jesus, “We do not know.” And Jesus said to them, “Neither will I tell you by what authority I do these things.”

4 Answer not a fool according to his folly,

lest you be like him yourself.

Rashi

Answer not a fool with words of quarrel and contention lest you be like him.

5 Answer a fool according to his folly,

lest he be wise in his own eyes. PRO 26:4-5

Rashi

Answer not in a matter in which you will be like him if you answer him.

Answer a fool in a matter in which he will be wise in his own eyes if you do not answer him.

Answer a fool who comes to win you over to idolatry; let him know his folly.

Lest he be wise in his own eyes—The meaning of these two verses is explained in the verses themselves.

So they answered Jesus, “We do not know.” And he said to them, “Neither will I tell you by what authority I do these things.” MAT 21:27

John Gill

So they answered Jesus, “We do not know”—They saw the dilemma they were brought into; they chose rather therefore to speak against their own consciences, and tell a wilful lie, and incur the reproach of ignorance: who, at other times, took upon them to judge of a prophet, whether he was a true or a false one, and by what authority he acted, whether of God, or man: but now being reduced to this wretched condition, contrary to their office and character, declare they did not know, and could not tell from whence John had his commission, and who gave him his authority:

And he said to them, “Neither will I tell you by what authority I do these things”—Since, according to the proposal of Christ, and the agreement he entered into with them, they did not give him a direct answer to his question, he looked upon himself under no obligation to inform them, what was his authority, and from whence he had it; though by the question he put to them he tacitly suggests, that he had his authority not from man, but from God; and by this his answer signifies, that since John preached and baptized without their authority and approbation, so might he; nor was he dependent on them, or accountable to them.

I Never Knew You

21 Not everyone who says to me, “Lord, Lord,” will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.

1 Hear this, O house of Jacob,

who are called by the name of Israel,

and who came from the waters of Judah,

who swear by the name of the Lord

and confess the God of Israel,

but not in truth or right.

Rashi

Hear this—The two tribes destined to go in exile to Babylon.

O house of Jacob, who are called by the name of Israel—That is the tribe of Benjamin, who are not called by the tribe of Judah, but by the general name of the tribes of Israel.

And who came from the waters of Judah—And the tribe of Judah who emanated and ran from the waters of Judah’s pail, as Scripture states (Num 24:7): “Water shall run out of his pails.”

But not in truth—As Jeremiah said, (5:2) “Though they say, ‘As the Lord lives,’ surely they swear falsely,” i.e., you were unworthy of being redeemed, but since they were called as being from the holy city, and that caused them not to be exiled with the ten tribes in the time of Sennacherib, to Halah and Habor, for they have no redemption.

2 For they call themselves after the holy city,

and stay themselves on the God of Israel;

the Lord of hosts is his name. ISA 48:1-2

Rashi

And stay themselves on the God of Israel in the days of Hezekiah, about whom it is written (2Ki 18:5): “He trusted in the Lord God of Israel.” That caused them not to be exiled except in the days of Nebuchadnezzar, who exiled them to Babylon, and they had a redemption through Cyrus.

22 On that day many will say to me, “Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?”

John Gill

On that day many will say to me, “Lord, Lord”—That is, in the last day, the day of judgment, the great and famous day, fixed by God, unknown to angels and men, which will be terrible to some, and joyful to others; the day in which the faithful ministers of the gospel shall be owned by Christ, and received into the kingdom of heaven: “many,” not of the common people only, but of the preachers of the word, who have filled up the highest station in the church below; not one, or two, or a few of them only, but many of them “will say to me”; to Christ, who will appear then as the judge of quick and dead, to which he is ordained by his Father,

Lord, Lord—Not “my Lord, my Lord,” as the Syriac version reads it; for they will not be able to claim any interest in him, though they will be obliged to own his dominion, power, and authority over them. The word is repeated to show their importunity, sense of danger, the confusion they will be in, the wretched disappointment they will have; and therefore speak as persons amazed and confounded, having expected they would have been the first persons that should be admitted into heaven. Their pleas follow;

Did we not prophesy in your name? This may be understood either of foretelling things to come; which gift wicked men may have, who have never had any experience of the grace of God, as Balaam, and Caiaphas, and others; or rather of preaching the word, which is sometimes called prophesying (Rom 12:6; 1Co 13:9; 14:1-5), and which may be done in the name of Christ, pretending mission and authority from him, and to be preachers of him, and yet be no better than “sounding brass,” or “a tinkling cymbal”; yea, nothing at all as to true grace, or spiritual experience.

And cast out demons in your name? Diabolical possessions were very frequent in the times of Christ; no doubt but they were suffered, that Jesus might have an opportunity of showing his power over Satan, by dispossessing him from the bodies, as well as the souls of men; and of giving proof of his deity, divine sonship and Messiahship: and this power of casting out demons was given to others, not only to the twelve apostles, among whom Judas was, who had the same power with the rest, and to the seventy disciples; but even to some who did not follow him, and his disciples (Mar 9:38), and some did this in the name of Jesus, who do not appear to have any true faith in him, and knowledge of him; as the itinerant Jewish exorcists, and the seven sons of Sceva (Act 19:13-14). An awful consideration it is, that men should be able to cast out demons, and at last be cast to the devil.

And do many mighty works in your name? That is, many miracles; not one, or a few only, but many; such as speaking with tongues, removing mountains, treading on serpents and scorpions, and drinking any deadly thing without hurt, and healing all manner of diseases and sicknesses. Judas, for one, was capable of pleading all these things; he had the gift of preaching, and a call from Christ to it, and yet a castaway; he had the power of casting out demons, and yet could not prevent the devil from entering into him; he could perform miracles, do wonders in Christ’s name, and yet, at last, was the betrayer of him. These pleas and arguments will be of no use to him, nor of any avail to any at the great day. It may be observed, that these men lay the whole stress of their salvation upon what they have done in Christ’s name; and not on Christ himself, in whom there is salvation, and in no other: they say not a syllable of what Christ has done and suffered, but only of what they have done. Indeed, the things they instance in, are the greatest done among men; the gifts they had were the most excellent, excepting the grace of God; the works they did were of an extraordinary nature; whence it follows, that there can be no salvation, nor is it to be expected from men’s works: for if preaching the word, which is attended with so much study, care, and labour, will not be a prevailing argument to admit men into the kingdom of heaven; how can it be thought that ever reading, or hearing, or any other external performance of religion, should bring persons there?

23 And then will I declare to them, “I never knew you; depart from me, you workers of lawlessness.”

Build Your House on the Rock

24 Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock.

And he said to man,

“Behold, the fear of the Lord, that is wisdom,

and to turn away from evil is understanding.” JOB 28:28

Rashi

Behold, the fear of the Lord, that is wisdom—One requires the other, and wisdom is unseemly without the fear of the Lord.

Shabbat 31b:3

The Gemara remarks: Conclude that Rabbi Elazar is the one who said that he is praiseworthy because he is a man who fears sin, as elsewhere he also spoke in praise of fear. As Rabbi Yohanan said in the name of Rabbi Elazar: The Holy One, Blessed be He, has in His world only fear of Heaven alone, as it is stated: “And now, Israel, what does the Lord your God require of you, but to fear the Lord your God” (Deu 10:12). And it is written: “And he said to man, ‘Behold [hen], the fear of the Lord, that is wisdom, and to turn away from evil is understanding” (Job 28:28), as in the Greek language they call one hen. Apparently, fear of God is of primary importance. The Gemara concludes: Indeed, conclude that Rabbi Elazar is the one who said so.

25 And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock.

14 They are planted in the house of the Lord;

they flourish in the courts of our God.

Rashi

Planted—The righteous will be planted in the house of the Lord.

15 They still bear fruit in old age;

they are ever full of sap and green,

16 to declare that the Lord is upright;

he is my rock, and there is no unrighteousness in him. PSA 92:14-16

26 And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand.

Therefore the Lord, the God of Israel, declares: “I promised that your house and the house of your father should go in and out before me forever,” but now the Lord declares: “Far be it from me, for those who honor me I will honor, and those who despise me shall be lightly esteemed.” 1SA 2:30

Rashi

I promised—Twice I assigned greatness to the sons of Ithamar: Concerning the sons of Gershon and the sons of Merari, it is stated, “Under the direction of Ithamar the son of Aaron the priest.” (Num 4:33). And Eli was one of the descendants of Ithamar. This explanation I saw in Midrash Shmuel. I have, however, heard a more fitting explanation: “I had indeed decreed that your family and your father’s family . . .” Originally I made gave the high priesthood to Eleazar the priest, as it is stated, “And remove from Aaron his garments and put them on Eleazar his son” (Num 20:26). At the time of the concubine (see Jdg 19, 21), when the Israelites divested themselves of most of the commandments. And who was to blame for this? Phinehas and his colleagues, who should have gone around from city to city to reprove them. I therefore took the high priesthood away from them, and gave it to you, for you are of Ithamar’s descendants, and I said, that they shall walk before me forever; for when greatness is assigned to a person, it is assigned to him and to his generations forever.

For those who honor me I will honor—Phinehas’ descendants who honored me at Shittim (Num 25:7-8). And this happened in the days of Solomon, that when the temple was built, Solomon dismissed Abiathar from being a priest to the Lord, fulfilling the word of the Lord which he had spoken concerning Eli’s family (1Ki 2:27). And Zadok became high priest, because he was of Phinehas’ descendants; he is so listed in the genealogical records in the Book of Chronicles.

And those who despise me shall be lightly esteemed—By themselves, when I will withdraw myself from them.

27 And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.

The Authority of Jesus

28 And when Jesus finished these sayings, the crowds were astonished at his teaching,

You are the most handsome of the sons of men;

grace is poured upon your lips;

therefore God has blessed you forever. PSA 45:3

Rashi

You are the most handsome of the sons of men who engage in the work of transitory life. Why? Because grace is poured upon your lips to instruct according to the halachah. הוּצַק means “poured,” as (Exo 38:27): “to cast (לצקת)”; (Gen 28:18), “and poured (ויצק) oil.”

Therefore . . . blessed you as it is stated (below 29:11): “May the Lord give strength to his people!” And what is their reward? “May the Lord bless his people with peace!”

and coming to his hometown he taught them in their synagogue, so that they were astonished, and said, “Where did this man get this wisdom and these mighty works?” MAT 13:54

29 for he was teaching them as one who had authority, and not as their scribes.

The Great Commission

16 Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them.

Afterward he appeared to the eleven themselves as they were reclining at table, and he rebuked them for their unbelief and hardness of heart, because they had not believed those who saw him after he had risen. MAR 16:14

And the Lord said to Moses, “How long will this people despise me? And how long will they not believe in me, in spite of all the signs that I have done among them?” NUM 14:11

Rashi

How long—Until when.

Despise me—Heb. יְנַאֲצֻנִי, anger me.

In spite of all the signs—In spite of all the signs that I have done for them they ought to have believed that I possess the ability to fulfill my promise.

Yet in spite of this word you did not believe the Lord your God, DEU 1:32

Rashi

Yet in spite of this word that he promised you to bring you to the land, you did not believe in him.

17 And when they saw him they worshiped him, but some doubted.

Kiss the Son,

lest he be angry, and you perish in the way,

for his wrath is quickly kindled.

Blessed are all who take refuge in him. PSA 2:12

Sanhedrin 92a:1

“The people [leom] curse him [yikkevuhu], but a blessing is on the head of him who provides” (Pro 11:26). And the term leom is referring to nothing other than fetuses, as it is stated: “Two nations are in your womb, and two peoples from within you shall be divided; the one leom shall overcome the other leom” (Gen 25:23). And kabbo is referring to nothing other than curse, as it is stated in the statement of Balaam: “How can I curse one who is not cursed [kabbo] by God?” (Num 23:8). And bar is referring to nothing other than the law, as it is stated: “Pay homage to bar lest he be angry” (Psa 2:12), i.e., observe the law to avoid God’s wrath.

40 You shall be over my house, and all my people shall order themselves as you command. Only as regards the throne will I be greater than you.

Rashi

יִשַׁק—The Targum renders it by יִתְּזַּן which means shall order themselves—All my people’s needs shall be provided through you. Similar are (15:2) “the heir of my house (בֶּן מֶשֶׁק),” and (Psa 2:12) “Kiss (נַשְׁקוּ) the Son” old French garnis(s) on.

Only as regards the throne—That I will be called king.

The throne is a term for royal rank, like (1Ki 1:37) “and make his throne greater than the throne of my lord King David.”

43 And he made him ride in his second chariot. And they called out before him, “Bow the knee!” Thus he set him over all the land of Egypt.

Bava Batra 4a:5

The Gemara explains: What is the meaning of the word reikha? It denotes royalty, as it is written: “I was today a tender [rakh] and anointed king” (2Sa 3:39). And if you wish, say that the meaning of the word is learned from here, from the term describing Joseph after he was appointed viceroy to the king: “And they called out before him, ‘Avrekh’ ” (Gen 41:43).

Rashi

מִרְכֶּבֶת הַמִשְׁנֶה means—the chariot second in order to his chariot—that which drove next to his own.

Bow the knee—Render this as the Targum does: Bow the knee. The word in Aramaic (some editions read in Latin) means king (rex). In the chapter beginning with“The partners” (Bava Batra 4a) we have: “neither a noble nor the son of a noble.” In the Aggadah (Sifrei Devarim 1:1) Rabbi Judah explained: Joseph was “a father” in wisdom and “tender” in years. Whereupon Rabbi Jose said to him: “How much longer will you pervert for us the meaning of Scripture? The word is only a term denoting knees, for all came in and went forth only by his permission, just as it states “thus he set him, etc.”

44 Moreover, Pharaoh said to Joseph, “I am Pharaoh, and without your consent no one shall lift up hand or foot in all the land of Egypt.” GEN 41:40, 43-44

Rashi

I am Pharaoh—I have the power to enact a decree upon my kingdom, and I decree that no one should raise his hand, etc.

And without your consent—I.e., without your permission. Another explanation: I shall be king, and without your consent etc. It is exactly similar in meaning to (v. 40) “only as regards the throne.”

Hand or foot—Understand it as the Targum does: no man shall raise his hand to gird on a sword or raise his foot to mount a horse.

Sotah 36b:19

Rabbi Hiyya bar Abba says that Rabbi Yohanan says: When Pharaoh said to Joseph: “And without your consent no one shall lift up hand or foot in all the land of Egypt” (Gen 41:44), Pharaoh’s astrologers said: You will appoint a slave whose master bought him for twenty silver coins to rule over us? He said to them: I perceive royal characteristics in him and see that he was not initially a slave.

that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him. JOH 5:23

18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me.

20 Of old you spoke in a vision to your godly one, and said:

“I have granted help to one who is mighty;

I have exalted one chosen from the people.”

Rashi

To your godly one—Nathan the prophet and Gad the seer.

“I have granted help”—On David, to help him constantly.

28 And I will make him the firstborn,

the highest of the kings of the earth. PSA 89:20, 28

Rashi

Will make him the firstborn—I will make him great.

1 The Lord says to my Lord:

“Sit at my right hand,

until I make your enemies your footstool.”

Rashi

The Lord says to my Lord—Our Rabbis interpreted it as referring to Abraham our father, and I shall explain it according to their words (Mid. Psa 110:1): The Lord says to Abraham, whom the world called “my Lord,” as it is written (Gen 23:6): “Hearken to us, my master.”

“Sit at my right hand”—Wait for my salvation and hope for the Lord. The root ישיבה means only waiting, as Scripture states (Deu 1:46): “So you stayed (ותשבו) at Kadesh for many days.”

At my right hand—At the salvation of my right hand.

Until I make your enemies—Amraphel and his allies.

7 Your throne, O God, is forever and ever.

The scepter of your kingdom is a scepter of uprightness;

Rashi

Your throne, O God—Your throne, O prince and God, shall exist forever and ever, as the matter that is stated (Exo 7:1): “I have made you a judge to Pharaoh.” And why? Because “a scepter of your kingdom is a scepter of uprightness,” that your judgments are true, and you are fit to govern.

8 you have loved righteousness and hated wickedness.

Therefore God, your God, has anointed you

with the oil of gladness beyond your companions; PSA 45:7-8

Rashi

Anointed you with the oil of gladness—Every expression of greatness is depicted by the anointment of oil, as is the custom of the kings.

2 The Lord sends forth from Zion

your mighty scepter.

Rule in the midst of your enemies!

John Gill

The Lord sends forth from Zion your mighty scepter—His royal and powerful scepter, called the scepter of righteousness (Psa 45:7), and is no other than the gospel, the power of God to salvation; and which is mighty through him, for the reducing souls to the obedience of Christ; when it comes with power, and works effectually. This was first preached in Zion, or Jerusalem, and went out from thence into all parts of the world; the first ministers of it had their commission there, and were sent from thence to publish it all over the world; see Isa 2:3; Luk 24:47; Act 1:4; 8:4, by means of which the kingdom of Christ was set up and spread in the world; with this scepter in his hand, he went forth with his ministers, conquering and to conquer (Rev 6:2). The Jews own this scepter to be a scepter in the hand of the Messiah, which they seem to understand literally; and have a fabulous notion of its being the same that Jacob, Judah, Moses, Aaron, David, and so every king of Judah, had, down to the destruction of the temple: the Targum in the king’s Bible is,

“the Word of the Lord shall send”

the essential Word.

Rule in the midst of your enemies—Or, “you shall rule,” as the Targum and Arabic version; in the hearts of those who, in their unregenerate state, are enemies: but the arrows of his word being sharp in them, they are brought to submit to him; the everlasting doors are caused to open; he enters in, takes possession of their hearts, and rules there. Or this may be understood of his church in the world, which is his kingdom, and lies surrounded with enemies on all hands; but, in spite of them, and all their opposition, he will support his kingdom and interest.

Rashi

The Lord sends forth from Zion your mighty scepter—When you return from the war and your men are weary and in pursuit, the Lord will send you Melchizedek king of Salem, to bring out bread and wine (Gen 14:14).

Scepter—This is an expression of support, as (above 105:16): “all supply of bread.”

Rule in the war.

In the midst of your enemies safely.

3 Your people will offer themselves freely

on the day of your power,

in holy garments;

from the womb of the morning,

the dew of your youth will be yours. PSA 110:1-3

32 He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David,

33 and he will reign over the house of Jacob forever, and of his kingdom there will be no end. LUK 1:32-33

19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,

28 All the ends of the earth shall remember

and turn to the Lord,

and all the families of the nations

shall worship before you.

Rashi

Shall remember and turn to the Lord—The nations shall remember the evil that befell us when they see the good and turn to the Lord.

29 For kingship belongs to the Lord,

and he rules over the nations. PSA 22:28-29

Rashi

For kingship belongs to the Lord—For they will see that the kingship and the rule has returned to you.

16 And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him;

17 and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.” MAT 3:16-17

20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”

2 The Lord was with Joseph, and he became a successful man, and he was in the house of his Egyptian master.

3 His master saw that the Lord was with him and that the Lord caused all that he did to succeed in his hands.

Rashi

That the Lord was with him—The name of God was a familiar word in his mouth (Midrash Tanchuma, Vayeshev 8).

21 But the Lord was with Joseph and showed him steadfast love and gave him favor in the sight of the keeper of the prison. GEN 39:2-3, 21

Rashi

And showed him steadfast love—So that he was liked by all who saw him. We have the expression חָסֶד in a like sense in the Mishnah: “a handsome bride liked by all (וַחִסוּדָה)” (Ketubot 17a).

39 and the enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels.

40 Just as the weeds are gathered and burned with fire, so will it be at the end of the age.

49 So it will be at the end of the age. The angels will come out and separate the evil from the righteous MAT 13:39-40, 49

20 In that day the remnant of Israel and the survivors of the house of Jacob will no more lean on him who struck them, but will lean on the Lord, the Holy One of Israel, in truth.

21 A remnant will return, the remnant of Jacob, to the mighty God.

Rashi

A remnant will return—The remnant of them will return to the Holy One, blessed be he.

The mighty God who demonstrated his might against Sennacherib.

And the Lord said to Isaiah, “Go out to meet Ahaz, you and Shear-jashub your son, at the end of the conduit of the upper pool on the highway to the Washer’s Field.” ISA 7:3

Rashi

And Shear-jashub your son—The small remnant that will return to me through you, and they are like your sons.

At the end of the conduit—There you will find him. תְּעָלַת is fosed a ditch in O.F.

The upper pool—A type of gathering of water that is made for fish.

Upper—On the incline of the mountain, and there is one below it at its base.

The Washer’s Field—A field in which the washers spread out laundry to dry. So did Jonathan render this. Our Rabbis expounded that Ahaz humbled himself before Isaiah and placed on his head a washer’s utensil, i.e., he inverted a vessel on his head i.e., a perforated vessel used by the washers, with which they sprinkle water on the clothing.

5 For to us a child is born,

to us a son is given;

and the government shall be upon his shoulder,

and his name shall be called

Wonderful Counselor, Mighty God,

Everlasting Father, Prince of Peace.

Rashi

For to us a child is born—Although Ahaz is wicked, his son who was born to him many years ago nine years prior to his assuming the throne to be our king in his stead, shall be a righteous man, and the authority of the Holy One, blessed be he, and his yoke shall be on his shoulder, for he shall engage in the law and observe the commandments, and he shall bend his shoulder to bear the burden of the Holy One, blessed be he.

And his name shall be called—The Holy One, blessed be he. who gives wonderful counsel, is a Mighty God and an Everlasting Father, called Hezekiah’s name, “the prince of peace,” since peace and truth will be in his days.

Sanhedrin 94a:11

The verse states: “Therefore shall the Master, the Lord of hosts, send among his stout warriors [mishmanav] wasting sickness” (Isa 10:16). What is the meaning of the phrase “send wasting sickness among his stout warriors”? The meaning is that the Holy One, blessed be he, said: Let Hezekiah, who has eight [shemona] names, come, and exact retribution from Sennacherib, who has eight names. The Gemara elaborates: The eight names of Hezekiah are as it is written: “For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isa 9:5). The Gemara asks: But isn’t there an additional name, Hezekiah? The Gemara explains: That was not a given name; rather, it is an appellation based on the fact that God strengthened him [ḥizzeko]. Alternatively, he was called Hezekiah due to the fact that he strengthened the devotion of the Jewish people to their Father in heaven.

12 The people did not turn to him who struck them,

nor inquire of the Lord of hosts. ISA 9:5, 12

Rashi

To him who struck them—To the Holy One, blessed be he, who brings these afflictions upon them.

And Isaiah cries out concerning Israel: “Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved,” ROM 9:27

but declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance. ACT 26:20

22 For though your people Israel be as the sand of the sea, only a remnant of them will return. Destruction is decreed, overflowing with righteousness.

Rashi

For though your people—The prophet says to Hezekiah, Though your people are like the sand of the sea, only a remnant of them that return to do good, will wash away the destruction sentenced to come upon them, and prevent it from coming, through the righteousness with which they will behave.

Far be it from you to do such a thing, to put the righteous to death with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do what is just? GEN 18:25

Avodah Zarah 4a:15

The Gemara continues discussing the manner in which God metes out punishment. Rabbi Abba Bar Kahana says: What is the meaning of that which is written as part of Abraham’s prayer to God, when God informed him that He was going to destroy Sodom: “Far be it [ḥalila] from you to do such a thing, to put the righteous to death with the wicked” (Gen 18:25)? This is what Abraham said before the Holy One, blessed be he: Master of the universe, it is a sacrilege [ḥullin] for you to do such a thing, to put the righteous to death with the wicked.

Rashi

Far be it from you—It is a profanation (חוּלִין) of yourself. People will say, “That is what he usually busies himself with: He destroys every one, righteous and wicked alike”—and thus did you indeed do to the generation of the flood and to that of the dispersal of nations (Midrash Tanchuma, Vayera 8).

Such a thing—Neither this nor anything like it (Bereishit Rabbah 49:10).

Far be that from you—In the world to come.

Shall . . . the Judge of all the earth—The “hey” of הֲשֹׁפֵט is punctuated with a chataf pattach because the words express a question: Shall he who judges not do true justice?!

11 Then I said, “How long, O Lord?”

And he said:

“Until cities lie waste

without inhabitant,

and houses without people,

and the land is a desolate waste,”

Rashi

How long will they make their heart heavy and not listen?

And he said—I know that they will not repent until retribution comes upon them and they go into exile, and the cities will lie waste without inhabitants.

Is a desolate waste—An expression of solitude, without an inhabitant.

13 And though a tenth remain in it,

it will be burned again,

like a terebinth or an oak,

whose stump remains

when it is felled.

The holy seed is its stump. ISA 6:11, 13

Rashi

And though a tenth remain—And when they are diminished to one out of ten (Rashi ms.) even upon this remnant will I return my hand as a purge after a purge, and it will be burned until only completely righteous men will remain, who will repent wholeheartedly.

Like a terebinth or an oak which, at the time of their casting, when they cast off their leaves during the fall, one casting after another casting, until nothing is left in it except the stump, they too, the holy seed found in its midst, adhering to their holiness, they will be to me as the stump; another explanation of מַצַּבְתָּהּ is: its planting. Therefore, I will not destroy them, for I planted them as holy seed. Some explain that there was the gate of Shallecheth in Jerusalem, as it is stated in Ezra (1Ch 26:16, written by Ezra), and there, terebinths and oaks were planted.

because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead. ACT 17:31

John Gill

Because he has fixed a day—The day of judgment is fixed by God in his eternal purposes, and is sure and certain, and will come, though it is not known by men or angels; and this is a reason why God will have the doctrine of repentance everywhere published, both to Jews and Gentiles, since all must come to judgment: and the day for it is appointed by him,

On which he will judge the world in righteousness—The whole world will be judged, and every individual in it, good and bad, righteous and wicked; and this judgment will be a righteous one; it will proceed according to the strict rules of justice and equity, and upon the foot of the righteousness of Christ, as that has been received or rejected by men, or as men are clothed with, or are without that righteousness:

By a man whom he has appointed—Beza’s ancient copy reads, “the man Jesus”: not that the apostle means that Christ is a mere man; for then he would not be fit to be a judge of quick and dead, and to pass and execute the definitive sentence; which requires omniscience and omnipotence: but preaching to mere Gentiles, he chose not at once to assert the deity of Christ, though he tacitly suggests it: but intended, by degrees, to open the glories of his nature and office to them, he being the person God had from all eternity appointed, and in time had signified, should have all judgment committed to him, and by whom the last judgment shall be managed and transacted:

And of this he has given assurance to all—Or full proof, both of his being the judge, and of his fitness to be one, and also of the righteousness, according to which he will judge:

By raising him from the dead—Whereby he was declared to be the Son of God; and when all power in heaven and in earth was given to him; and which was done for the justification of all those for whose offences he was delivered: and this seems to be the reason why the apostle calls Christ the judge a man, that he might have the opportunity of mentioning his resurrection from the dead.

But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed. ROM 2:5

23 For the Lord God of hosts will make a full end, as decreed, in the midst of all the earth.

Rashi

A full end—You shall see that the Holy One, blessed be he, executes upon the wicked, and you shall humble yourselves and return to him.

26 This is the purpose that is purposed

concerning the whole earth,

and this is the hand that is stretched out

over all the nations.

Rashi

Over all the nations—Over Assyria in its time and over Babylon in its time.

27 For the Lord of hosts has purposed,

and who will annul it?

His hand is stretched out,

and who will turn it back? ISA 14:26-27

28 And we know that for those who love God all things work together for good, for those who are called according to his purpose.

6 including you who are called to belong to Jesus Christ,

7 To all those in Rome who are loved by God and called to be saints:

Grace to you and peace from God our Father and the Lord Jesus Christ. ROM 1:6-7

31 What then shall we say to these things? If God is for us, who can be against us? ROM 8:28, 31

24 Therefore thus says the Lord God of hosts: “O my people, who dwell in Zion, be not afraid of the Assyrians when they strike with the rod and lift up their staff against you as the Egyptians did.

25 For in a very little while my fury will come to an end, and my anger will be directed to their destruction.” ISA 10:20-25

You will say in that day:

“I will give thanks to you, O Lord,

for though you were angry with me,

your anger turned away,

that you might comfort me.” ISA 12:1

Isaiah spoke this prophecy after God had already pronounced judgment on his people because of their pride, arrogance, self-centeredness, and acts of social injustice. To bring judgment on Israel, God used a different nation: Assyria. God would then punish Assyria as well because of their wickedness and refusal to turn to him. However, God showed his faithfulness in preserving a remnant for himself from Israel. Today, we will look at some things we can learn from the judgment on the people of God.